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  1. Aboulafia (1999). George Herbert Mead. In Acls Oxford (ed.), American National Biography.
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  2. Mitchell Aboulafia (1992). Mead and the Social Self. In R. Burch H. Saatkamp (ed.), Frontiers in American Philosophy. 102-111.
  3. Mitchell Aboulafia (ed.) (1991). Philosophy, Social Theory, and the Thought of George Herbert Mead. SUNY Press.
  4. Mitchell Aboulafia (1986). The Mediating Self: Mead, Sartre, and Self-Determination. Yale University Press.
  5. Christopher Adair-Toteff (2005). Ernst Troeltsch and the Philosophical History of Natural Law. British Journal for the History of Philosophy 13 (4):733 – 744.
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  6. Lucas Angioni (1999). Aristóteles no século XX. [REVIEW] Educacao E Filosofia 13.
  7. Michael Beaney (2005). The Rise and Fall of German Philosophy. British Journal for the History of Philosophy 13 (3):543 – 562.
  8. Nuria Sara Miras Boronat (2011). Dewey and the Task Before Us: The Making of the Democratic Experience. [REVIEW] European Journal of Pragmatism and American Philosophy (1):181-186.
    Review of essays by Bernstein, in translation. This book review could also be entitled “John Dewey: Old and New”, recalling a distant resemblance to one of the most well known books of Dewey, Individualism Old and New (1930). But in this case the subject pursued under this title would be the development in the reception of John Dewey’s work in the past century. This is a genuine hermeneutical reflection on the significance of one of the most important American intellectuals in (...)
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  9. Daniele Botti (2014). John Rawls, Peirce's Notion of Truth, and White's Holistic Pragmatism. History of Political Thought 35 (2):345-377.
    For the first time in print, this article reports passages from John Rawls’s graduate papers and annotations on books and manuscripts from his personal library. The analysis of this material shows the historical inaccuracy of the widespread assumption that Rawls’s philosophy owes very little to American pragmatism. Peirce’s notion of truth, as well as the holistic critique of pragmatism thatMortonWhite began in the late 1940s, prove significant at the very beginning of Rawls’s philosophical enterprise. In the light of this material, (...)
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  10. F. Thomas Burke (2008). (Anti)Realist Implications of a Pragmatist Dual-Process Active-Externalist Theory of Experience. Philosophia Scientiae 12 (1):187-211.
    Realism/antirealism issues are considered in light of a pragmatist dual-process active-externalist theory of experience. This theory posits two kinds of experience such that mentality (as a capacity for thinking, hypothesizing, theorizing, reasoning, deliberating) constitutes one of the two kinds of experience. The formal correspondence of theory with facts is characterized in terms of a functional correspondence between these two kinds of experience. Realist and constructivist aspects of this view are then discussed. Active externalism guarantees a kind of ecological realism that (...)
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  11. Lawrence E. Cahoone (2010). The Modern Intellectual Tradition. The Teaching Company.
    Disc 1. Philosophy and the modern age ; Scholasticism and the scientific revolution -- Disc 2. The rationalism and dualism of Descartes ; Locke's empiricism, Berkeley's idealism -- Disc 3. Neo-Aristotelians : Spinoza and Leibniz ; The Enlightenment and Rousseau -- Disc 4. The radical skepticism of Hume ; Kant's Copernican revolution -- Disc 5. Kant and the religion of reason ; The French Revolution and German idealism -- Disc 6. Hegel, the last great system ; Hegel and the English (...)
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  12. Scott Campbell (2000). Defending Common Sense. [REVIEW] Partisan Review.
    The greatest philosopher of the twentieth century may not have been Wittgenstein, or Russell, or Quine (and he certainly wasn’t Heidegger), but he may have been a somewhat obscure and conservative Australian named David Stove (1927-94). If he wasn’t the greatest philosopher of the century, Stove was certainly the funniest and most dazzling defender of common sense to be numbered among the ranks of last century’s thinkers, better even—by far—than G. E. Moore and J. L. Austin. The twentieth century was (...)
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  13. Cristina Chimisso (2001). Gaston Bachelard: Critic of Science and the Imagination. Routledge.
    In this new study, Cristina Chimisso explores the work of the French Philosopher of Science, Gaston Bachelard (1884-1962) by situating it within French cultural life of the first half of the century. The book is introduced by a study - based on an analysis of portraits and literary representations - of how Bachelard's admirers transformed him into the mythical image of the Philosopher, the Patriarch and the 'Teacher of Happiness'. Such a projected image is contrasted with Bachelard's own conception of (...)
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  14. Stephen R. L. Clark (2006). G.K.Chesterton: Thinking Backward, Looking Forward. Templeton Foundation Press.
    Offering a detailed study of early 20th-century essayist, poet, novelist, political campaigner, and theologian G.K. Chesterton, author Stephen R.L. Clark ...
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  15. S. Alan Corlew (2002). Michael Polanyi's Concept of Tacit Knowledge and its Implications for Christianity. Christianity and Society 12 (3):16-23.
    This article explores the implications of Michael Polanyi's concept of Tacit Knowledge for religious belief in general, and Christianity in particular, by investigating the relationship of tacit knowledge to commitment in scientific investigation, and extrapolating that relationship to commitments in the area of religious belief.
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  16. M. J. Devaney (1997). "Since at Least Plato--" and Other Postmodernist Myths. St. Martin's Press.
    My dissertation is concerned with the misconceptions many postmodernist theorists and critics harbor about the history of western philosophy and about various branches of it, misconceptions that I contend are the source of the simplistic account of both postwar culture and literature, and eighteenth-and nineteenth-century realist fiction, that they provide. ;In the first chapter, I consider the campaign that a host of postmodernists have mounted against something they typically refer to as the "logic of either/or," alleged to structure western thought. (...)
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  17. Cathy Dobson, The Impact and Residue of Cartesian Dualism: The Relevance of Cartesian Skepticism.
    A concise review of skeptician in the Carterian model with a discussion of the reframing of the Cartesian paradigm by John McDowell in the 20th century.
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  18. Simon B. Duffy (ed.) (2006). Virtual Mathematics: The Logic of Difference. Clinamen.
    Of all twentieth century philosophers, it is Gilles Deleuze whose work agitates most forcefully for a worldview privileging becoming over being, difference over sameness; the world as a complex, open set of multiplicities. Nevertheless, Deleuze remains singular in enlisting mathematical resources to underpin and inform such a position, refusing the hackneyed opposition between ‘static’ mathematical logic versus ‘dynamic’ physical world. This is an international collection of work commissioned from foremost philosophers, mathematicians and philosophers of science, to address the wide range (...)
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  19. James Franklin (1996). Catholic Thought and Catholic Action: Dr Paddy Ryan Msc. Journal of the Australian Catholic Historical Society 17:44-55.
    An account of the life of Dr P.J. Ryan, Australian Catholic scholastic philosopher and anti-Communist organiser.
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  20. Roberto Franzini Tibaldeo (2011). Sacrifice and Repentance as Self-Restraint. Hans Jonas’ Ethics for a Technological Epoch. Toronto Journal of Jewish Thought 3.
    The present article tries to analyze the role played in Hans Jonas’ ethical reflection by religious—namely, Jewish—tradition. Jonas goes in search of an ultimate foundation for his ethics and his theory of the good in order to face the challenges currently posed by technology’s nihilistic attitude towards life and ethics. Jonas’ ethical investigation enters into the domain of metaphysics, which offers an incomparable contribution to the philosophical endeavour, without undermining its overall independence. In this way, Jewish categories—such as remorse, shame, (...)
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  21. Roberto Franzini Tibaldeo (2009). La rivoluzione ontologica di Hans Jonas. Uno studio sulla genesi e il significato di “Organismo e libertà”. Mimesis.
    The book focuses on the thinking of the philosopher of Jewish origins, Hans Jonas (1903-1993), and precisely on his “philosophical biology”. The overall thesis is that this topic, which occupies the second stage of his thinking, is coherent with the previous phase (which focused on ancient Gnosticism), as well as with the following (which was dedicated to the ethics of responsibility). The main evidence supporting this thesis is the key notion of “ontological revolution”, the development of which I try to (...)
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  22. Matteo Gargani (2015). Forme di responsabilità. L'etica in Lukács come traccia per una rilettura. Isonomia. Online Philosophical Journal of the University of Urbino Andquot;Carlo Bo&Quot;:1-38.
    The current image of Georg Lukács (1885-1971) is widely swayed by an interpretative standard grounded on a deep partition between his young (1910-1918),intermediate (1918-1930) and mature (1930-1971) intellectual production. Despite rejecting an undeniable discontinuity in Lukács’ philosophical evolution,especially between his pre-Marxist works (The Soul and the Forms and Theory of Romance) and the post-1918 Marxist production, I aim for a global reconsideration of Lukács’ philosophy, evaluating a greater unity in his thought. A reflection on ethical problems, specifically on the matter (...)
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  23. Michel ter Hark (2007). Popper, Otto Selz and Meinong's Gegenstandstheorie. Archiv für Geschichte der Philosophie 89 (1):60-78.
    In this article it is argued that Popper's well-known deductive and falsificationistic epistemology is historically rooted in German psychology, notably the work of Otto Selz. Drawing on Popper's early and still unpublished psychological manuscripts it is shown how Otto Selz's psychology of thinking with its emphasis on the guiding role of schematic anticipations gave the impetus to Popper's theory of problem solving, his theory of the Searchlight, and its attendant rejection of empiricism, the so-called Bucket theory of knowledge. In the (...)
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  24. Stephen R. C. Hicks, Ayn Rand. Internet Encyclopedia of Philosophy.
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  25. Peter Langford (1986). Modern Philosophies of Human Nature: Their Emergence From Christian Thought. Distributors for the U.S. And Canada, Kluwer Academic.
    Chapter 1 : Introduction General Argument My aim is to survey some of the most influential philosophical writers on human nature from the time that ...
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  26. Catherine Legg (2010). Huw Price. In Graham Oppy & Nick Trakakis (eds.), A Companion to Philosophy in Australia and New Zealand. Monash University ePress.
    A review of the life and work of the Australian philosopher Huw Price.
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  27. Steven Levine (2012). Brandom's Pragmatism. Transactions of the Charles S. Peirce Society 48 (2):125-140.
  28. Xiaoli Liu (2010). Gödel's Philosophical Program and Husserl's Phenomenology. Synthese 175 (1):33 - 45.
    Gödel’s philosophical rationalism includes a program for “developing philosophy as an exact science.” Gödel believes that Husserl’s phenomenology is essential for the realization of this program. In this article, by analyzing Gödel’s philosophy of idealism, conceptual realism, and his concept of “abstract intuition,” based on clues from Gödel’s manuscripts, I try to investigate the reasons why Gödel is strongly interested in Husserl’s phenomenology and why his program for an exact philosophy is unfinished. One of the topics that has attracted much (...)
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  29. Martín López Corredoira (forthcoming). The Twilight of the Scientific Age. Eikasia.
    This brief article presents the introduction and draft of the fundamental ideas developed at length in the book of the same title, which gives a challenging point of view about science and its history/philosophy/sociology. Science is in decline. After centuries of great achievements, the exhaustion of new forms and fatigue have reached our culture in all of its manifestations including the pure sciences. Our society is saturated with knowledge which does not offer people any sense in their lives. There is (...)
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  30. Lovorka Madjarevic (2005). Croatian Philosophers III: Pavao Vuk-Pavlovic (1894–1976). Prolegomena 4 (1):93-105.
    The paper is a brief outline of Vuk-Pavlović’s life, his scholarly career and his philosophy. A short account of Vuk-Pavlović’s critique of the theory of knowledge and its interpretation as a meta-empirical issue is given, as well as some aspects of his philosophy of values, providing a framework for his entire philosophical system. Since he has remained one of the most influential Croatian authors when it comes to philosophical considerations of pedagogical problems, the main focus is on his philosophy of (...)
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  31. WJ Mander (2005). Life and Finite Individuality: The Bosanquet/Pringle-Pattison Debate. British Journal for the History of Philosophy 13 (1):111 – 130.
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  32. Kris McDaniel, John M. E. Mctaggart. Stanford Encyclopedia of Philosophy.
    This is the Stanford Encyclopedia of Philosophy comprehensive article on J.M.E. MacTaggart, with special focus on his methodology for philosophy, his metaphysical system, and his ethics.
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  33. Colin McLarty (2008). Review of S. Duffy, Virtual Mathematics: The Logic of Difference. [REVIEW] Australasian Journal of Philosophy 86 (2):332-336.
    This book is important for philosophy of mathematics and for the study of French philosophy. French philosophers are more concerned than most Anglo-American with mathematical practice outside of foundations. This contradicts the fashionable claim that French intellectuals get science all wrong and we return below to a germane example from Sokal and Bricmont [1999]. The emphasis on practice goes back to mid-20th century French historians of science including those Kuhn cites as sources for his orientation in philosophy of science [Kuhn (...)
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  34. Nikolay Milkov (2012). Karl Popper's Debt to Leonard Nelson. Grazer Philosophische Studien 86 (1):137-56.
    Karl Popper has often been cast as one of the most solitary figures of twentieth-century philosophy. The received image is of a thinker who developed his scientific philosophy virtually alone and in opposition to a crowd of brilliant members of the Vienna Circle. This paper challenges the received view and undertakes to correctly situate on the map of the history of philosophy Popper’s contribution, in particular, his renowned fallibilist theory of knowledge. The motive for doing so is the conviction that (...)
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  35. Nuria Sara Miras Boronat (2009). El Final És Al Punt de Partida: Notes Per a Una Arqueologia Antropològica Del Present. [REVIEW] Enrahonar 43:235-238.
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  36. Donald Moggridge (1992). Maynard Keynes: An Economist's Biography. Routledge.
    Based on an intimate knowledge of its subject and his environment, this biography of the most influential economist of the 20th-century traces Keynes's career ...
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  37. Enrique Morata (2011). La Democracia Virtuosa. Bubok.
    The vulgar democracy of the USA. Texts from Thoreau, Emerson, Whitman, Zinn.
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  38. Enrique Morata (2010). Los Defectos Del Anarquismo. Bubok.
    Anarchism in Spain. Texts from the Spanish Civil War.
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  39. Thomas Mormann (2014). On the Vicissitudes of Idealism in Philosophy of Science: The Case of Cassirer's 'Critical Idealism'. Lectiones Et Acroases Philosophicae (1).
    In Anglo-Saxon philosophy of science there is strong conviction that idealist philosophy of science on the the one hand and serious science and philosophy of science on the other do not go well together. In this paper I argue that this sweeping dismissal of the idealist tradition may have been too hasty. They may be some valuable insights for which it is striving. A promising case in question is provided by Ernst Cassirer’s Neo-Kantian „Critical Idealism“ that he put forward in (...)
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  40. Thomas Mormann (2012). Toward a Theory of the Pragmatic A Priori. From Carnap to Lewis and Beyond. Rudolf Carnap and the Legacy of Logical Empiricism 16:113 - 132.
    The aim of this paper is make a contribution to the ongoing search for an adequate concept of the a priori element in scientific knowledge. The point of departure is C.I. Lewis’s account of a pragmatic a priori put forward in his "Mind and the World Order" (1929). Recently, Hasok Chang in "Contingent Transcendental Arguments for Metaphysical Principles" (2008) reconsidered Lewis’s pragmatic a priori and proposed to conceive it as the basic ingredient of the dynamics of an embodied scientific reason. (...)
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  41. Thomas Mormann (2012). A Virtual Debate in Exile: Cassirer and the Vienna Circle After 1933. Vienna Circle Institute Yearbook 16:149 - 167.
    Ernst Cassirer, 2011, Symbolische Prägnanz, Ausdrucksphänomen und „Wiener Kreis“, Nachgelassene Manuskripte und Texte, vol. 4, ed. Christian Möckel, 478pp., Hamburg, Felix Meiner Verlag.
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  42. Nadia Moro (2007). Il «cerchio labirintico dell’intelligibile». Sentimento e forma nella teoria del simbolo di Susanne K. Langer. Acme 40 (1):141-167.
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  43. Nicholas J. Moutafakis (1982). Eco's Adaptation of Peirce on the 'Representation-Relation'. Semiotics:493-502.
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  44. John D. Norton, Philosophy in Einstein's Science.
    Albert Einstein read philosophy. It was not an affectation of a celebrity-physicist trying to show his adoring public that he was no mere technician, but a cultured thinker. It was an interest in evidence from the start. In 1902, Einstein was a poorly paid patent examiner in Bern seeking to make a few extra Francs by offering tutorials in physics. Maurice Solovine answered the advertisement. The tutorials quickly vanished when they discovered their common fascinations in reading and talking. They were (...)
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  45. William M. O'Meara (1986). The Social Nature of Self and Morality for Husserl, Schutz, Marx, and Mead. Philosophy Research Archives 12:329-355.
    The purpose of the paper is, first, to describe how Husserl’s phenomenology begins with the transcendental ego and attempts to affirm by necessary insight the alter ego and the moral community of all rational beings, and, secondly, to evaluate this argument, using the thought of Schutz, Marx, and Mead. The paper concludes that Husserl’s and Schutz’s concepts of the social nature of the self are inadequate and that Marx and Mead offer a better analysis of how the social nature of (...)
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  46. Graham Oppy, Nick Trakakis, Steve Gardner, Fiona Leigh & Lynda Burns (eds.) (forthcoming). Companion to Philosophy in Australasia. Monash e-Press.
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  47. José Ortega Y. Gasset (1998). Half a Century of Philosophy. Philosophy Today 42 (2):118-125.
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  48. G. Pappas (ed.) (forthcoming). Pragmatism and the Hispanic World. Fordham University Press.
  49. Paloma Pérez-Ilzarbe (2011). Vaz Ferreira as a Pragmatist : The Articulation of Science and Philosophy. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
    This paper presents an outline of Carlos Vaz Ferreira's moderate anti-intellectualism, paying special attention to the relations between science and philosophy as complementary aspects of human knowledge. Explicitly opposing William James's radical anti-intellectualism, and thus apparently anti-Pragmatist, Vaz is in fact very close to the central ideas of Pragmatism. A defense of reason as a valuable help for penetrating into reality, combined with the recognition of extra-rational elements that contribute to human apprehension of reality, results in a position that can (...)
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  50. Efraim Podoksik (2004). The Scientific Positivism of Michael Oakeshott. British Journal for the History of Philosophy 12 (2):297 – 318.
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